- Only זריקה which would permit the meat for consumption makes פיגול
On the previous Daf, Shmuel held שלא במקומו כמקומו דמי – a blood application not in its place is considered like one in its place regarding כפרה. This is challenged from a Baraisa teaching that if one performed avodah with the intent to apply the דם in the wrong place the next day (i.e., חוץ לזמנו), it is פסול, but eating it does not incur כרת (even if he did another avodah afterwards with חוץ לזמנו intent(. The Gemara asks, if דם placed שלא במקומו is considered like it was placed correctly, it should be full-fledged פיגול and incur כרת!? Mar Zutra answers: זריקה דשריא בשר באכילה מייתא לידי פיגול – a זריקה which would permit the meat in consumption can bring [the korban] to פיגול, but זריקה which would not permit the בשר to be eaten anyway, such as where the blood is placed שלא במקומו, cannot render the korban פיגול. The passuk says ואם האכל יאכל מבשר זבח שלמיו...פיגול יהיה – and if some of the meat of his shelamim offering shall be eaten…it shall be piggul, implying: מי שפיגולו גרם לו – [kares applies] where his piggul [intent] caused it to be forbidden in consumption, as opposed to where איסור דבר אחר – another prohibition already forbade it.
- Machlokes about "יאספנו" (collecting improperly placed blood from the מזבח to redo זריקה)
Rebbe Yochanan disagrees with Shmuel, and holds blood placed שלא במקומו is not כמקומו, and the owner does not even receive כפרה. The Gemara asks, if the original blood application was completely invalid, it should be tantamount to blood spilling from a כלי שרת onto the floor, and the Kohen should simply gather it from the מזבח and place it properly!? It answers that our Mishnah follows the Tanna who holds לא יאספנו – one may not gather [blood] applied in the wrong place of the מזבח and reapply it. [This is expressed below as "קלטיה מזבח" – the mizbeiach accepted it.] Regarding this machlokes, Rebbe Yochanan said that all Tannaim agree that blood applied in the proper place (even improperly, e.g., with the left hand) cannot be gathered to be reapplied, but if it was applied in the wrong place, Rebbe Yose says לא יאספנו – he cannot gather it to reapply it, and Rebbe Shimon says he can. Avimi says that all Tannaim agree that if blood was applied in the wrong place of the correct מזבח, it cannot be gathered and reapplied, but if it was placed on the wrong מזבח, Rebbe Yose says יאספנו, and Rebbe Shimon says לא יאספנו.
- Which פסולין can the מזבח הפנימי be מקדש?
Rebbe Eliezer said: מזבח הפנימי מקדש פסולין – the Inner מזבח sanctifies invalid [offerings]. Although a Baraisa already taught that if blood was placed “inside” instead of “outside,” the מזבח הפנימי sanctifies it, Rebbe Eliezer teaches that it even sanctifies קומץ of a מנחה, which is never fit for this מזבח. This is challenged from a Baraisa stating that קטורת זרה – foreign incense (i.e., any קטורת other than the one offered twice daily) which was placed on the מזבח must come down, because nothing sanctifies פסולין, "אלא מזבח החיצון בראוי לו" – except the Outer מזבח, which sanctifies that which is fit for it. This implies that the מזבח הפנימי does not sanctify פסולין!? The Gemara reinterprets the Baraisa to mean that if foreign קטורת was placed on the מזבח החיצון, it must come down, because the מזבח החיצון only sanctifies פסולין which are fit for it, as opposed to the מזבח הפנימי, which sanctifies even פסולין which are not fit for it. The reason for this distinction is that the מזבח החיצון is a רצפה – floor of the עזרה, whereas the מזבח הפנימי is a כלי שרת (anointed with the שמן המשחה), and can be מקדש any פסולין.